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Saturday, December 17, 2016

Francis Axis To Avoid

Francis Axis To Avoid

With what is about to happen in this country I wouldn't want to be in any of these three cities. 3 Heretics...

While Boston, Chicago and Washington have always been important forces in American Catholic life, they haven’t always been exactly in alignment. That, however, is certainly not the case in 2016, when one could make a good case that those three cities now form a key “Pope Francis Axis” in the American church

Throughout American Catholic history, the archdioceses of Boston, Washington and Chicago have always been important centers of influence, generally led by strong prelates with national and international profiles.
In the 1980s, arguably no American was more consequential in John Paul II’s Vatican than Cardinal Bernard Law of Boston, until the explosion of the sexual abuse scandals that ultimately cost Law his job in 2003.

For most of that time, Cardinal James Hickey of Washington stood shoulder-to-shoulder with Law as an American power-broker and papal ally.
Equally, no American prelate was more influential during the same period in providing a slightly different, more social justice-oriented vision of the Church and its role in the culture than Cardinal Joseph Bernardin of Chicago, under his rubric of the “seamless garment.”
Flash forward 20 years, and the geographic roles were a bit reversed. Cardinal Francis George of Chicago was seen as the primary intellectual interpreter of both John Paul II and Pope Benedict XVI in the United States, while Cardinal Theodore McCarrick of Washington, both on the job and after his alleged retirement (I say “alleged” because McCarrick has remained busier after leaving office than most people are in it), is seen as a center-left, reformist point of reference.
After 2003 and Law’s departure, new Cardinal Sean O’Malley of Boston was so focused on internal crisis management that he didn’t emerge as a national and international leader until later down the road.
As those examples also illustrate, while Boston, Chicago and Washington have always been important forces, they haven’t always been exactly in alignment. Sometimes, they’ve even represented rival ecclesiological, theological and political outlooks.
That, however, is not the case in 2016, when one could make a good case that those three cities now form a key “Pope Francis Axis” in the American church.
Chicago is occupied by Cardinal Blase Cupich, Francis’s first major episcopal pick in the United States and a man clearly in sync with the Pope Francis agenda.
He’s reached out to gays and lesbians, supported calls at the two Synods of Bishops on the family for opening Communion to divorced and civilly remarried Catholics, and broadly established himself as a leader of the more progressive constituency within the bishops.
Boston, of course, is led by O’Malley, who in some ways was basically Francis before Francis was cool. He exudes the same personal simplicity and humility, the same love for ordinary people and direct pastoral contact, and the same instinctive preference for concrete human experience over ideology.
O’Malley also speaks fluent Spanish, is the lone American on Francis’s “C9” council of cardinal advisers from around the world, and was also tapped by Francis to lead his new Pontifical Commission for the Protection of Minors, which is leading the pontiff’s reform effort on the clerical sexual abuse scandals.
Finally, there’s Wuerl in Washington, who may actually be the most important “Francis man” in the States of all.
The Archbishop of Washington since 2006 and a cardinal since 2010, Wuerl has long been seen as one of the most effective behind-the-scenes figures among the American bishops, engendering wide respect for his intellect, his management skill, and his almost preternatural sense of calm.
At the two Synods of Bishops on the family in 2014 and 2015, Wuerl was the only American named by Pope Francis to the drafting committees for the summit’s final documents.
That was in part likely because Wuerl had dropped strong hints that he was open to a “pastoral” solution to the debate over Communion for divorced and civilly remarried Catholics, and has since emerged as one of the most forceful defenders in the States of the pontiff’s apostolic exhortation Amoris Laetitia.
We got another small but telling reminder of Wuerl’s reach this week when Bishop Edward Burns, his former secretary in Pittsburgh, was named as the new shepherd of Dallas. That’s another Wuerl man in a key post, which has long been considered a key index of ecclesiastical clout.
It’s worth noting, by the way, that the man Burns replaced in Dallas, Cardinal Kevin Farrell, is also a friend of Wuerl, having been an auxiliary bishop in Washington and serving briefly under Wuerl as the archdiocese’s vicar general.
Farrell currently heads the pope’s new Dicastery for Family, Laity and Life, making him the most important American prelate in Rome.
Both Wuerl and Cupich now serve on the Vatican’s ultra-powerful Congregation for Bishops, responsible for recommending clergy to the pope to be appointed as bishops. In effect, that means that Wuerl and Cupich are the “kingmakers” in the United States, and their influence in shaping the next generation of the U.S. episcopacy is clear.
(One could add Newark under Cardinal Joseph Tobin to that list, but Newark doesn’t exactly enjoy the same history as a Catholic power.)
Does this Chicago-Boston-Washington axis represent a majority among the American bishops? Perhaps not, and one hint is that in the recent race for the leadership of the U.S. bishops’ conference, Cupich, O’Malley and Wuerl weren’t even nominated, let alone elected.
Interestingly, while Wuerl, Cupich and O’Malley in different ways may be key Francis allies, they are also very different personality types: Cupich a savvy political operator, Wuerl a consummate diplomat and thinker, and O’Malley a palpably pastoral Capuchin.
In that sense, the history of contrasts among these three critical dioceses may have receded in some ways, but by no means all.
Yet, to be honest, Law, Hickey and Cardinal John O’Connor of New York didn’t really represent a majority among the American bishops during much of the John Paul years, when the tone was more generally set by Bernardin and his allies.
It took time to shape a new cohort of bishops closely tied to the Polish pope’s more robustly evangelical outlook, much as it may take a while now to do the same for prelates closer to Francis’s vision and agenda.
That’s not to say, of course, that prelates with doubts or concerns about some aspects of what they’re seeing today are thereby defying the pope.
On the contrary, sometimes bishops serve the pope best not only by carrying his agenda, but by pressing him to rethink elements of it they worry may be as ill-advised, doctrinally suspect, or pastorally unhelpful.
That said, Cupich, O’Malley and Wuerl, in their different ways, illustrate the sort of churchmen feeling the wind at their backs on Pope Francis’s watch.

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Go forth confidently then, you knights, and repel the foes of the cross of Christ with a stalwart heart. Know that neither death nor life can separate you from the love of God which is in Jesus Christ, and in every peril repeat, "Whether we live or whether we die, we are the Lord's." What a glory to return in victory from such a battle! How blessed to die there as a martyr! Rejoice, brave athlete, if you live and conquer in the Lord; but glory and exult even more if you die and join your Lord. Life indeed is a fruitful thing and victory is glorious, but a holy death is more important than either. If they are blessed who die in the Lord, how much more are they who die for the Lord!

How secure, I say, is life when death is anticipated without fear; or rather when it is desired with feeling and embraced with reverence! How holy and secure this knighthood and how entirely free of the double risk run by those men who fight not for Christ! Whenever you go forth, O worldly warrior, you must fear lest the bodily death of your foe should mean your own spiritual death, or lest perhaps your body and soul together should be slain by him.

Indeed, danger or victory for a Christian depends on the dispositions of his heart and not on the fortunes of war. If he fights for a good reason, the issue of his fight can never be evil; and likewise the results can never be considered good if the reason were evil and the intentions perverse. If you happen to be killed while you are seeking only to kill another, you die a murderer. If you succeed, and by your will to overcome and to conquer you perchance kill a man, you live a murderer. Now it will not do to be a murderer, living or dead, victorious or vanquished. What an unhappy victory--to have conquered a man while yielding to vice, and to indulge in an empty glory at his fall when wrath and pride have gotten the better of you!

But what of those who kill neither in the heat of revenge nor in the swelling of pride, but simply in order to save themselves? Even this sort of victory I would not call good, since bodily death is really a lesser evil than spiritual death. The soul need not die when the body does. No, it is the soul which sins that shall die.

The knight of Christ, I say, may strike with confidence and die yet more confidently, for he serves Christ when he strikes, and serves himself when he falls. Neither does he bear the sword in vain, for he is God's minister, for the punishment of evildoers and for the praise of the good. If he kills an evildoer, he is not a mankiller, but, if I may so put it, a killer of evil. He is evidently the avenger of Christ towards evildoers and he is rightly considered a defender of Christians. Should he be killed himself, we know that he has not perished, but has come safely into port.

Once he finds himself in the thick of battle, this knight sets aside his previous gentleness, as if to say, "Do I not hate those who hate you, O Lord; am I not disgusted with your enemies?" These men at once fall violently upon the foe, regarding them as so many sheep. No matter how outnumbered they are, they never regard these as fierce barbarians or as awe-inspiring hordes. Nor do they presume on their own strength, but trust in the Lord of armies to grant them the victory.

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Saint Athanasius

"May God console you! ... What saddens you ... is the fact that others have occupied the churches by violence, while during this time you are on the outside. It is a fact that they have the premises – but you have the Apostolic Faith. They can occupy our churches, but they are outside the true Faith. You remain outside the places of worship, but the Faith dwells within you. Let us consider: what is more important, the place or the Faith?The true Faith, obviously. Who has lost and who has won in the struggle – the one who keeps the premises or the one who keeps the Faith? True, the premises are good when the Apostolic Faith is preached there; they are holy if everything takes place there in a holy way ..."You are the ones who are happy; you who remain within the Church by your Faith, who hold firmly to the foundations of the Faith which has come down to you from Apostolic Tradition. And if an execrable jealousy has tried to shake it on a number of occasions, it has not succeeded. They are the ones who have broken away from it in the present crisis. No one, ever, will prevail against your Faith, beloved Brothers. And we believe that God will give us our churches back some day. "Thus, the more violently they try to occupy the places of worship, the more they separate themselves from the Church. They claim that they represent the Church; but in reality, they are the ones who are expelling themselves from it and going astray. Even if Catholics faithful to Tradition are reduced to a handful, they are the ones who are the true Church of Jesus Christ."